俱舍論記 27.67

27.67

「論曰至兼顯所緣」者，此釋初頌。於境領悟決斷無礙名無礙解，是利根故名無退智。謂無退智緣能詮法名、句、文、身立為第一。《正理》七十六云「趣所詮義說之為名，即是表召法自性義。辨所詮義說之為句，即是辨了法差別義。不待義聲獨能為覺，生所依託說之為文，即是迦、遮、吒、多、波等。理應有覺不待義聲，此覺不應無所緣境，此所緣境說之為文。文謂不能親目於義，但與名、句為詮義依。此三能持諸所詮義及軌生解、故名為法。即三自性說之為身。自性、體、身名差別故。三與聲義極相隣雜，為境生覺，別相難知，故說身言顯有別體（已上論文）。」除名、句、文，緣所詮義，立為第二義無礙解。緣諸方域種種言詞，立為第三詞無礙解。緣應正理無滯礙說，此無滯說名之為辨。及緣自在任運現前定、慧二道，由有道故，善應物機能無滯說。道是辨因亦名為辨，立為第四辨無礙解。故《正理》云「若無退智緣應正理無滯礙說，及緣自在定、慧二道立為第四，即於文、義能正宣揚無滯言詞說名為辨。及諸所有已得功德，不由加行任運現前自在功能亦名為辨。此能起辨，立以辨名。了辨及因智，名辨無礙解。」廣如彼釋。此則總說無礙解體，兼顯所緣。

On "The treatise states […] also revealing the intentional objects": This explains the initial verse. Unobstructed comprehension and decisive judgment regarding an object is called unobstructed knowledge; because it belongs to keen faculties, it is called non-retrogressing wisdom. That is, non-retrogressing wisdom that takes as its object the expressive dharmas—names, phrases, and phonemes (nāma-, pada-, vyañjana-kāya)—is established as the first. The *Nyāyānusāra*, fascicle 76, states: "That which leads to the signified meaning is called a 'name' (nāma), which expresses and designates the intrinsic nature of a dharma. That which differentiates the signified meaning is called a 'phrase' (pada), which elucidates the differentiated characteristics of a dharma. That which, without depending on meaningful sound, can alone serve as the basis on which awareness arises is called a 'phoneme' (vyañjana), such as ka, ca, ṭa, ta, pa, and so forth. In principle, there should be an awareness that does not depend on meaningful sound, and this awareness cannot lack an intentional object; this intentional object is spoken of as a 'phoneme'. A phoneme cannot directly indicate a meaning, but merely serves as the expressive support for names and phrases. These three can hold all signified meanings and serve as models that produce understanding; hence they are called 'dharmas'. The intrinsic natures of these three are called 'bodies' (kāya), because 'intrinsic nature', 'substance', and 'body' are differing names. The three are intimately intermingled with sound and meaning, and when they produce awareness as intentional objects, their distinct characteristics are difficult to discern; thus the word 'body' is spoken to show that they have separate intrinsic substances (end of treatise citation)." Excluding names, phrases, and phonemes, that which takes the signified meaning as its object is established as the second, the unobstructed knowledge of meaning (artha-pratisaṃvid). That which takes the various speeches of different regions as its object is established as the third, the unobstructed knowledge of language (nirukti-pratisaṃvid). That which takes speech that accords with correct reasoning and is without impediment as its object—such unobstructed speech being termed 'eloquence'—and takes the two paths of absorption and wisdom that are present effortlessly and with mastery as its object—because by possessing the path, one skillfully responds to beings' capacities and can speak without impediment; the path, being the cause of eloquence, is also termed 'eloquence'—is established as the fourth, the unobstructed knowledge of eloquence (pratibhāna-pratisaṃvid). Thus the *Nyāyānusāra* states: "If non-retrogressing wisdom takes as its object speech that accords with correct reasoning and is without impediment, as well as the sovereign two paths of absorption and wisdom, it is established as the fourth. That is, speech without impediment that can correctly proclaim the text and meaning is called 'eloquence'. Moreover, the sovereign capacity of all attained qualities to be present spontaneously without preparation is also called 'eloquence'. Because this can give rise to eloquence, it is designated by the name 'eloquence'. The wisdom that understands eloquence and its cause is called unobstructed knowledge of eloquence." It is explained at length therein. This, then, generally explains the intrinsic nature of the unobstructed knowledges while also revealing their intentional objects.